“There came to the convent many strangers, men and women, but especially the latter, to tell the nuns the new things that were being taught from the pulpit, and to represent to them what a ‘damnable’ state was that of the religious life, and how impossible it was for them to be saved in the cloister, adding most unceremoniously that nuns were all the devil’s creatures. Many citizens spoke threateningly of withdrawing their relatives from the convent, whether the persons in question wished it or no.”
As may be supposed, these attacks made no impression on the sisters; but the town council, ready enough now to seize upon any pretext, ascribed their steadfastness to the influence of their spiritual directors, the Franciscans, and ordered the convent to be put under the control of the new preachers. Charitas immediately drew up a petition, which was approved by the community, in which she represented to Kaspar Nützel, the administrator, that this was the first time for forty-five years that she had seen her sisterhood in grief, and went on to beseech him, as he had always been her friend and supporter in temporal matters, so, now that she required his help more than ever, he would not fail her in this spiritual distress. She likewise wrote to Jerome Ebner, another of the highest dignitaries of the council, whose daughter Katharine was one of her community; and to Martin Geuder, her brother-in-law, to whom she touchingly appealed on the ground of the innocence and evangelical character of the community.
“I beg of you,” she says, “do not allow yourself to be persuaded by those who untruly say that the clear word of God is hidden from us; for, by the grace of God, this is not so. We have the Old and New Testaments here as well as you who are out in the world; we read it day and night, at meals, in the choir, in Latin and in German,
in common and in private. By God’s grace we know well the holy Gospels and St. Paul’s Epistles, but still I think he is more praiseworthy who fulfils the Gospel’s precepts in his actions than he who has them always on his lips, but does not act up to them.” She continues: “We desire to be no burden or offence to any one; but if any one can point out an abuse, let him do so, and we will gladly reform it. For we acknowledge ourselves to be weak creatures, who may go easily astray, and who do not dare to take pleasure in good works. We only ask that no one shall do us wrong and violence, and that we shall not be forced to do that which we consider a disgrace and against our eternal salvation.”
Charitas’ former petition to Nützel was now supplemented by a more formal petition of the convent, addressed to the town council. She protested against the violent change meditated, and repelled the idea of submitting to spiritual directors imposed by the republic; she asked the councillors why they should object to a few women voluntarily living in common, and besought them not to root up a time-honored institution which was so intimately connected with the annals of their native city. Part of the council was decidedly in favor of less violent measures, and by the advice of these members the intrusion of Lutheran directors was put off for a time and affairs left to take their own course; but the lull was but momentary. People still besieged the convent, threatening its inmates and disseminating scandalous rumors in the town, and the poor nuns lived in daily fear of some outbreak. This was in the Advent of 1524, and in March, 1525, the storm broke loose again.
One of those frequent and useless disputations on the subject of religion which made such a characteristic feature of the sixteenth-century
movement took place at Nuremberg at the beginning of March. Eight religious of the Carmelite, Franciscan, and Dominican orders took the Catholic side against seven preachers of the Lutheran doctrines (among them the famous Osiander) under the leadership of the prior of the Augustinians at Nuremberg. The debate lasted for eleven days, or five sessions, without any shadow of an accommodation appearing possible, and at the sixth session the Catholic doctors gave in a written statement to the effect that the affair had become a discussion such as by imperial mandate was strictly forbidden, and that, as there was no impartial judgment to be looked for, the presidents of the colloquium being known adherents of the new doctrines, they thought it best to retire from the useless conflict. The council, however, had attained its end, and prepared an opportunity for formally introducing the new religion into the republic. The convents and monasteries were ordered to give up their rule and the members to enter the world again. Four of the male communities did as they were bid; the Dominicans and Franciscans still refused to comply. The former were compelled to leave in 1543, and the latter stood their ground till the last brother died. They were, however, forbidden to preach and hear confessions, and the direction of both convents of women, St. Clare and St. Catherine, was taken from them.
The first open attack on St. Clare was made five days after the religious disputation, on the 19th of March, 1525. A deputation from the council demanded admittance into the interior of the convent, and, though Charitas pleaded the “enclosure”
and offered to gather the community at the grated window through which it was customary to speak with strangers and men, she was forced to accede to their demand and admit the councillors into the winter refectory. The two representatives began with a honeyed address, telling the assembled nuns that, now the light of the Gospel was fully manifested in the city, it were a shame that they alone should be denied the privilege of seeing it. Therefore a learned and distinguished preacher, Herr Poliander, of Würzburg, would impart to them this knowledge, and, the Franciscans being removed, the council would provide the nuns with suitable confessors. The abbess heard them out, and then retorted that her nuns were well stored with Gospel knowledge, which had been clearly preached to them before, and that the connection between their order and the Franciscans was of long date and authorized by papal and imperial decrees, but that, if they were to suffer violence in this matter, God and their conscience urged them to declare that it was so, and that they protested against such violence being used. The councillors said that, since they objected to secular[73] priests as confessors, they might choose one of the Augustinians (who had apostatized), since they too were “religious.” But Charitas answered: “If we are to have religious, why not leave us the Franciscans? We know and honor them and have had long experience of them; but as to the order you name, we also know how lax its discipline has grown.”
“Nay,” said the councillors, “you will soon not have that to complain